The neurotic paradox and self-punitive behavior in humans

Human subjects learned a key-pressing response in order to avoid or escape shock. The reinforcement contingencies were then changed to punishment or to regular nonpunished extinction. The locus of shock onset and offset was systematically varied during the punishment phase. More subjects reported awarencess of the change in the nonpunished extinction group. By inference, the punished groups responded more, and thus the results appear analogous to animal studies on vicious circle, self-punitive responding. Discriminability of change from acquisition to extinction appeared to affect detection of the change.     

Holland's theory: Stability of avocational interests

The generality and stability of Holland's vocational choice model was tested by examining preference for avocational (leisure) activity. Based on their responses to the Strong Vocational Interest Blank, college students were placed into one of the six Holland groups. They also indicated preferred leisure activities on questionnaires that were administered at a 9-year interval. Six hypotheses were developed relating Holland groups to particular types of avocational behavior. For example, it was predicted that the Artistic group would be more active in cultural affairs and that the Enterprising group would prefer reading political and economic magazines. The initial test of these hypotheses during late adolescence confirmed five of the six predictions. A follow-up 9 years later confirmed all six hypotheses. These results provide some support for the notion that individuals self-select a variety of situations. Also, the relationships between Holland scales and leisure activity and possible implications for the vocational choice model are discussed.     

Hominid evolution, supralaryngeal vocal tract physiology, and the fossil evidence for reconstructions.

The functional, physiologic aspects of the human supralaryngeal vocal tract, which follow from the equal length of the oral and pharyngeal cavities and their right angle orientation are discussed. Sounds like the vowels [i] and [u], which only the human supralaryngeal vocal tract can produce in a Quantal mode, provide a selective advantage for vocal communication and the evolution of the human vocal tract and matched neural property detectors. The dissimilarity between Neanderthal skulls and specimens of anatomically modern Homo sapiens and other fossil skulls is discussed in relation to the reconstruction of the Neanderthal supralaryngeal vocal tract. The absence of some of the innate neural property detectors that play a part in the perception of human speech can be inferred in Neanderthal hominids from the reconstruction of their supralaryngeal vocal tract.     

God and Contemporary Science: Philip Clayton's Defense of Panentheism

Philip Clayton's God and Contemporary Science is summarized and discussed. Clayton presents a theological reading of biblical texts. In my opinion, science-and-religion studies should deal more substantially with insights of secular studies on the situated character of these texts. Clayton uses the relationship between mind and brain as analogy for the relationship between God and the world. This runs the risk of understanding God as analogous to the mind and hence secondary and emergent relative to the world. Besides, Clayton's arguments for “mental causation” are wanting. But then, why should a defender of panentheism decouple the mental and the material?     

Normative Ethics after Pragmatic Naturalism

Philip Kitcher presents an ambitious account of pragmatic naturalism that incorporates an explanatory story of the emergence and development of ethics, a metaethical perspective on progress, and a normative stance for moral theorizing. This article contends that Kitcher's normative stance is incompatible with the explanatory and metaethical components of his project. Instead, pragmatic naturalists should endorse a normative ethics that is experimental, grounded in practice, and acutely aware of cognitive and informational limitations. In particular, the ethical project would benefit from endorsing empirical work on participatory democracy for the identification of mechanisms to guide us on deep moral conflicts.     

EMERGENCE AND NON‐PERSONAL THEOLOGY

In response to recent theories of emergence which attempt to examine system dynamics and the evolution of complexity from physics to biology and consciousness, a number of theologians have attempted to distill religious insights from a philosophical concept of emergence. Recent work by Terrence Deacon, however, which emphasizes constraint and a process understanding of complexity, undercuts significant features in emergent theologies, namely the privileging of certain loci within emergent complexity, an emphasis on efficient causation, and, theologically, an agential and personal God. The final section of this article, using the example of Navaho religious thought, argues that other religious insights which centralize norm‐ativity, global features of complexity, and are depersonalized, have greater traction with current scientific theories of emergence.     

Harry Potter and Contemporary Magic: Fantasy Literature,Popular Culture,and the Representation of Religion

This article discusses the reasons for the religious reactions to the Harry Potter novels, arguing that the books contribute to, and reflect, the reconfiguration of religion in contemporary society. The article analyses the media qualities of fantasy literature and the specific representation of magic in the novels and argues that these aspects form an important part of the reasons for the religious reactions. Fantasy literature and other popular culture that represents and mediates religious expressions and phenomena actively contribute to the reconfiguration of, and communication about, religion in contemporary society and are thus of consequence for what we understand ‘religion’ to be in the study of religions.     

THE SCIENTIFIC CHARACTER OF PHILIP HEFNER'S “CREATED CO‐CREATOR”

Philip Hefner's understanding of humans as “created co‐creators” has played a key role in the science and religion field, particularly as scholars consider the implications of emerging technologies for the human future. Hefner articulates his “created co‐creator” framework in the form of scientifically testable hypotheses supporting his core understanding of human nature, adopting the structure of Imre Lakatos's scientific research programme. This article provides a brief exposition of Hefner's model, examines his hypotheses in order to assess their scientific character, and evaluates them against the relevant findings of contemporary science. While Hefner's model is largely commensurate with contemporary science, he at times makes claims that cannot be scientifically falsified or corroborated. Hefner's accomplishments in demonstrating the scientific compatibility of many theological notions is admirable; however, his overall position would be strengthened with a more tacit acknowledgment of the limitations of scientific knowledge. His anthropology draws also from extrascientific commitments and is all the richer for it.     

TECHNO‐SECULARISM,RELIGION, AND THE CREATED CO‐CREATOR

Abstract. I take up the challenge posed by John Caiazza (2005) to face down the religiously vacuous ethics of techno‐secularism. Techno‐secularism is not enough for human fulfillment let alone human flowering. Yet, communities of faith based on the Bible have a positive responsibility to employ science and technology toward divinely appointed ends. We should study God's world through science and press technology into the service of transforming our world and our selves in light of our vision of God's promised new creation. This warrants invocation of the concept of the human being as the created co‐creator developed in the theology of Philip Hefner.